Understanding Wesleyan-Arminian Soteriology

Added: 2026-05-18

[00:00:00]This video will debunk all of Calvinism and will convert you to Wesianism. I'm just kidding. But overall, we are going to be talking about understanding Wesley and Armenian sotiology. I think this is one of the things that kind of goes undisussed in the online Christian sphere. Um, Calvinism seems to kind of dominate the debate a little bit or the Lutheran view or, you know, things of that sort. So, we're gonna just kind of be talking about sotiology for the most part, especially from a Wesian perspective. It's what I'm all about.

[00:00:32]Uh, but you know what? What even is sotiology? I mean, for those who don't understand it, it's just the it's the study of salvation. It's a study of the process of salvation. You know, us Protestants, we start from like before the beginning, you know, we start from God predestining and fornowing and things like that before the foundation of the world. I mean, that's what that's that's in Paul's words. And so it goes all the way from that to its manifestation in time as us receiving faith. And it goes even further than that. I mean, sometimes it can even cover, you know, uh it can even branch into esquetology a little bit, which deals with the end times. And it can kind of branch into the afterlife and everything like that. But we're not going to get into that here. Instead, we're just going to be talking about Wesian Armenianism. We're going to be trying to understand what it is, uh how it compares and contrasts to Calvinism a little bit because I think that's important. I think it's important that we all make an effort to have more understanding. So, you know, what what exactly is an Armenian? Well, I do have a Wesley quote on hand. He made an essay with that exact question. What is an Armenian? And you know, he examines kind of three areas where we disagree. So, he says this here they divide. The former believe absolute, the latter only conditional predestination.

[00:01:43]Um, the Calvinists hold secondly that the saving grace of God is absolutely irresistible. The Armenians hold that in general anyone may resist. The Calvinists hold thirdly that a true believer in Christ cannot possibly fall from grace. The Armenians hold that he may fall not only fouly but finally. So I mean we kind of have these three areas. I mean you can divide them. You know the first is this unconditional election idea that you've probably heard before. The second is um irresistible grace. The third that's pretty simple.

[00:02:12]It's a perseverance of the saints. You know you you've probably heard the tulip thing, the the acronym. Uh that's a Sunday school classic. So I mean we understand that in comparison to this Armenians disagree on all three points.

[00:02:24]I mean when it comes to unconditional predestination, Wesley says plainly, Armenians believe in conditional predestination. When it comes to irresistible grace, the Armenians hold that grace is resistable. And when it comes to, you know, the fall from grace, the perseverance of the saints, we believe that someone who is truly saved can lose that salvation. That that's a very big difference. Um but regardless of these differences, there's still a lot of similarities. I mean, I think this is I think Wesley speaks to this when he says salvation remains conditional, but it is salvation with an eternally grounded content. So, we both agree that the sovereignty of God and that the grace of God plays a huge part in these roles. Um, and so to just to just keep it moving, you know, we're pretty similar to Calvinists. Uh, I think that yes, the doctrinal minutes of August 2nd, uh, 1745. And so, they have a question. You know, it's question 23.

[00:03:12]And this is what it says. Wherein may we come to the very edge of Calvinism? A in the ascribing all good to the free grace of God. B in denying all natural free will and all power anticident to grace and three and or C in excluding all merit from man even for what he has or does by the grace of God. So we know that on these three especially when it comes to grace and man doing good. I mean these are pretty much the points of total depravity if we want to think in in tulip terms. And so um you know we we come very close in that regard especially just in the reverence of the sovereignty of God and its role in salvation. And so we know that like this is this is something that pretty much most Protestant theologians are going to agree with which is that before grace or before God works on us we can do absolutely no good. There is no good within us. Not not even a single speck not even a single ounce of goodness within us. We can't do anything pleasing to God. I think it's Paul that says you know without faith nothing we can't please God. we there's no pleasure we can give to God. And um you know we we know from Genesis 9 and and Psalm 14 that that we're born into total corruption and that you know God has seen our corruption and that we are just basically entirely unpleasing to him without him there without us understanding and seeking after him. And even that is is a is a free gra free gift of God. I mean this is something that that Calvinists and Arminians would both agree on completely. And there's no merit on our part in salvation. I think that's something that's very important.

[00:04:36]this isn't something that we do. This isn't something that we necessar I mean we might participate into it and agree, you know, being Wesley and Armenians, we would agree with that, but it isn't our doing, you know, it isn't it isn't what we do that makes us saved. And so there's no good on our part. It's all on God's part. It's still that his free gift. And of course, you know, there's there's this this other big uh mutual understanding when it comes to the lack of true free will, which is which relates to the first two points pretty much inseparably, and that's the idea that we just can't we we don't have the free will to choose good over evil. We don't have the free will to choose God over our natural state of atheism. So, that's definitely a large um similarity between us. And of course, you know, we have we have our differences. You know, that's a big part of this video. And I think that the first difference that we need to outline is essentially predestination and election. And where do we disagree on that? Well, I mean, I already said, you know, predestination is conditional. It's um it's it's essentially like we in our eyes, in our time, how it looks as us as it manifests here in temporality, it appears as a choice. And I think that to an to an extent, it definitely is a choice. And we'll get more into that in a second. But essentially by our faith is is what makes us elect. That's that's where the predestining comes from. Um God does not we we reject the the post count like senate of door uh idea of absolute double predestination. We believe firmly that you know God has not reprobated any of us. He has not irresistibly elected any of us. Instead it's it's through faith. It's through it's through a choice. We'll just say a choice. Even though that's not the full truth. We will say a choice. Um, it's it's essentially, you know, we he we come Okay, no, I shouldn't say that. That's that's bad wording. We he gives us grace and through that grace we come to him.

[00:06:27]But like I said, we'll get more into that in a second. And um I think Wesley, this quote from Wesley actually speaks pretty well on how we're not reprobate and how God does not choose us to sin.

[00:06:37]And while he might know it, he definitely does not choose it. And this ties into the fornowing thing we're about to get into. Wesley says in his sermon on predestination, "Yet the sun does not shine because I know it, but I know it because he shines. My knowledge supposes the sun to shine, but does not in any wise cause it. In like manner, God knows that man sins, for he knows all things. Yet we do not sin because he knows it, but he knows it because we sin. And yet his knowledge supposes our sin, but does not in any wise cause it."

[00:07:03]So I mean, we if we take if we interpret this not necessarily as the cause of sin, because he is talking about something different from this, I just think the logic is exceptionally perfect here. It fits in very well. And so, um, essentially, God might know that we're going to reject him. God might know that we're going to choose him. This is for knowing. He knows this from before time.

[00:07:22]I mean, this is Romans 28. Uh, not Romans 28. This is Romans 8:29 through 30, which is, you know, whom he forneew, he predestined. Whom he predestined, he called. Whom he called, he justified.

[00:07:33]Whom he justified, he glorified. And so, I mean, this is something we can we can say firmly that predestination is based on fornowing. So when the scriptures are talking about predestination, they're not talking about some eternal decree.

[00:07:44]There is an eternal decree, but we're going to save that for later. Instead, it's talking about how God forn knows who is going to believe and who will persevere uh unto righteousness until death. You know, who's going to persevere in righteousness unto death.

[00:07:56]That's how that what that's what God knows because we have to understand he is eternal. He sees all temporality as present. So I mean he he it's a fornowledge even then is kind of a bad wording. you know, he has four before, after, and during knowledge. I mean, he has all of this. It's all um it's all he sees it all as present essentially. Um it's hard for us to comprehend because we are we live in temporality. But regardless, he sees this and that's he sees this all and so he sees what we're going to do in the future. You know, take a believer and he might have his whole life ahead of him and he might believe at 30 years old, but to God, all he sees is that this guy is going to believe and he will make it unto the end. And then he's he I will call him and he will be justified and glorified.

[00:08:38]And so God God knows basically it's it's less so a cause and effect but more so the method in which God works. So he knows he knows this guy will will be saved and based on that fornowledge he predestines him to heaven. You know it's and and this predestination it's condition on his perseverance and faith.

[00:08:55]Does that make sense? I believe I believe that makes sense. And so, um, when it comes to the eternal decree, what I meant earlier when I said that the eternal decree isn't necessarily that God has elected some before time to be saved and reprobated others to go to hell for the rest of eternity. Instead, we see it more as an eternal decree that anyone who believes on the son will be saved because, you know, the son is the elect one. Jesus Christ is the elect one. And so, by participating in him through faith, we come to be made elect.

[00:09:24]And so uh we kind of p preserve this idea of free will and salvation to an extent because to us in time it's still a choice. It always will be a choice. Of course there is grace that precedes this choice but it always will be a choice to believe or to not believe. Of course God knows whether or not we're going to believe or not believe. And and whether or not we're going to go to heaven, he already knows. And that's what predestination is. That's what election is. But we we are essentially we have to become elect through our faith. And that appears to us as a choice. So we still do choose whether or not we go to hell.

[00:09:58]And um this is something that Wesley stood on. This was the hill that he was going to die on cuz he even he comes very close to Calvinism a lot in some of his writings. Um but the one thing he can't get behind is the idea that God has basically sentenced people to hell from before eternity, before they even had a choice, before they had even had a say. And I mean this is this is a fundamental disagreement that Wesley has. He can't see it that way. He refuses to. Um he sees it almost as making God a deceiver because you know we see in the scriptures all the time it uses wording like all and everyone. Uh John 12:32 you know when I'm lifted from the earth I will draw all people unto me. It's like okay so God was just lying here like he was just saying like before time like yes we have the illusion of choice but in reality our lot has already been cast. You know we we can't get behind that. And um while I think and Wesley agrees here that there is an arguable case for this in the scriptures. Most definitely. Um, we see it and this is something that I've personally come to decide um that Wesian and Armenianism is superior mostly for the reason that it's better um it's better fitting with the attributes of God. Love, justice, mercy, these things.

[00:11:08]I mean this we see God wouldn't I we just don't think that God in his mercy in his justice would say these things but before time have already decided whether or not we're going to heaven and hell. We can't we just simply can't get behind that. And so we do disagree with repbribation. We believe that you're reprobate by your own choice. Remember because I mean even if God forns it in eternity in temporality it appears to us as a choice. And it still is a choice fundamentally. I mean even even in the wider perspective it's still a choice.

[00:11:35]Um and so I mean that's something that's pretty big difference. And of course you have the corporate election idea that I discussed which is um us entering election through the elect one which is Jesus Christ and through his sacrifice.

[00:11:46]And I mean this plays a this plays a pretty big pretty big role in our perspective of universal atonement. Um so you know we see the Calvinists would believe in limited atonement which is basically that as I said earlier those people elected before time the atonement on the cross is only effective for them.

[00:12:03]Again we disagree here. We think it's effective and it's it's almost like a conditional universal atonement. Of course Christ died for everyone but the only way you can receive the benefits of Christ dying for everyone is if you give him your faith. is if you give him belief. And so it still is a universal atonement in so far as he died for everyone, but it still is conditional.

[00:12:22]Again, I mean, we're pretty we're not that far away. I think that Arminians are most of the time construed and misrepresented as being like, "Oh, those are the people who think we can just choose God freely." Like, we we just come to him and it's just all your choice and no matter what, you know, it's all about you and you go 99% of the way and God comes 1% of the way. And we disagree with that. We disagree with that 100%. Um, so we we kind of the beauty in this system I think is that free will is essentially preserved. And I mean Wesley of course divided it into three three works of grace. It's all the same work of grace but it all comes back to the same movement essentially. Um and that is prevenient grace. That's the grace that you know you hear the gospel or you feel your heart soften before hearing the gospel and believing. And this prevenient grace essentially draws you to him. I think it's what John 12:32 is talking about when he says that he'll draw all people unto himself. And so, um, when when we see this, we understand that God is working grace on us to draw him near us, almost like a lover trying to woo someone. Um, and he's kind of trying to bring us near to him because he wants us to be saved. The father does will for everyone to be saved. Um, he's not leaving any of us to our to our own demise necessarily. Well, I mean, he does if we reject him, but he does want us to be with him. And so we we understand that uh essentially pervenient grace restores a part of your free will because it makes you repent.

[00:13:44]It kind of makes you realize your sin and realize that you need a savior. Um I think that the decalogue is something that's super fundamental to understanding prevenient grace because let's say you're already kind of we'll say you're a nominal Christian in this hypothetical but you know you know the law and you feel heavily convicted by the law or you know what we'll just say you're a Jew. We'll just say you're a Jew in early Christianity. And so so you know, you have this law that you're following and um you know, you feel you feel convicted by it. You feel like it's not enough. Um you know, you feel like your sin is it's overbearing. And so you realize though that there is a gospel. There is a Lord and Savior and his name is Jesus Christ and he's here to take away your sin and he's here to forgive you your sin. And so you give you give him your faith because a part of your free will is restored. And so you can choose to believe on him. And I think that the John Wesley says in predestination calmly considered an essay of his. He says quote I only assert that there is a measure of free will supernaturally restored to every man. So this is where the choice comes in. Earlier when I kept talking about choice prevenient grace is what enables this choice and it's a gift of God. We still don't we you still have to understand that we're totally depraved. We can't make this choice on our own. We need God to do it move on us first. And so then we make this choice.

[00:14:56]We we we have faith and by that we're given this justifying faith. Justifying faith is it's pretty much inseparable, you know, justification from regeneration. But what it does is it justifies you before God. It washes you of your sins. You know, the pervenient grace brought you to justifying grace and now you are you have that faith and you are accounted you're you're accounted righteous before God being clothed in Jesus Christ righteousness because he atoned for you. He atoned for your sins on the cross. All all is well now. Um and I say when I bring up regeneration, this is a pretty big part of uh Wesley and satiology. When you're justified, you you kind of move into regeneration, which is basically the new birth. You get when you're justified, regenerated.

[00:15:38]We'll just say in this hypothetical, the person converting has has them both at the same time because Wesley believed it could either be conjoined to justification or it follows shortly after justification. But either way, they cannot be they cannot be separated.

[00:15:52]And so, we'll you get power over sin.

[00:15:54]You you get the ability to choose God freely now. Now, your free will is restored. Now, it's kind of like when you're elect and your election manifests in time. And this is this is something that Calvinists believe. Um, when your election is manifest in time and you get the free will to choose God restored in your life. At least I I believe they probably they probably believe that quite frankly. I just realized I don't actually know that for certain. Could be a straw man. I don't think it is, but we'll see. Uh, and so, you know, we we have this this free will that's preserved and we're able to we're able to get it restored to us when it comes to choosing God. And that's a beautiful doctrine that resonates very well with the gospel. It resonates very well with God's promises. And then you're able to basically have that free will entirely restored in the grace of justification and and the regeneration that follows afterwards. I think I think regeneration So justification gives you the power over sin, but regeneration gives you almost like a an avoidance to it. It's like a bad taste in your mouth. You want to do anything you can to please God.

[00:16:50]That's that's the new birth under righteousness and death unto sin that Wesley talks about a lot. Um, regeneration is a pretty fundamental doctrine when it comes to like evangelicals. Uh, you can kind of trace most evangel I'm getting a little off track, but you can kind of trace evangelical theology today. The christoentric cross-c centered um, theology where it's like, you know, just come to Jesus Christ, your sins will be forgiven and you can be born again and you will sin no more and things like that. And or you can sin no more, I should say. Uh, the the things that, you know, this doctrine has kind of caused the growth of so many movements. We've seen revivals over the centuries uh since Wesley. And so we we can see that this doctrine has been extremely effective for bringing more people to God. And Wesley would say, if we're going to get into I'll dip my toes into the quadrilateral here, but this experience of all of these people being born again and being brought into the faith through this kind of preaching is kind of a testimony to its truth, to its scriptural truth. Um but we won't get into that right now. For now, we just need to know that free will is restored and that this preserves the doctrine of free will because God did not create us as machines. We were we were given the free will in the garden. And yes, it was tarnished and broken by the original sin and by the fall. But regardless, God works to restore that free will to us, at least in some capacity, that we might be able to choose him. Because if I program a robot to be my butler, that's going to be less impressive to me than if some guy willingly wants to be my butler. you know, I'm going to feel less good knowing that my butler is here because I programmed him to be than he is by his own valition. And so, it's like you kind of you kind of got to think about that in in God's eyes. You know, it's it's more glorifying to him when someone chooses him and willingly gives over their life to him rather than mechanistically coming to him or not not even coming to him, mechanistically basically being programmed uh to come to him. You know, there's a difference there. And so, I think the preservation of free will is kind of a a beautiful doctrine in that way. Anyway, you know, we we do have, of course, after the free will is restored, we have the continuing work of grace, after justification, after preun grace. And this is something that's very big to Wesleyanism. This is probably, I mean, this whole video is about one of the biggest distinctions of Methodism from the rest of Christianity.

[00:19:00]But this one specifically, um, it's very similar. If you're familiar with the Eastern Orthodox doctrine of theosis, um, we have a pretty similar doctrine.

[00:19:07]Wesley was very well read in the Eastern fathers, and he took, I think, at least you can find this idea rooted in them. I know that for the most part it's found in some English divines that he was reading at the time. At least that's what I remember from his biography. But um essentially what I'm talking about here is sanctification or Christian perfection as he would like to call it.

[00:19:26]But sanctification is the state of basically being perfected in love. So after your free will is restored, after being justified and regenerated, um you come to your new birth. And when you're born again, it's literally like a physical birth. You're born again as a newborn under Christ. So you still have to grow and mature. And that's what Wesley saw perfection as was that was that maturity. And the word um for perfection in the Bible, it's not the Latin perfeus, but it's I think it's Greek teleyotes.

[00:19:54]I don't know. I can't speak Greek. But that word there signifies almost a process of maturity rather than a completed state. And so that's what Wesley saw perfection as. It was something where you're ever growing and being made perfect in love, in a love of God and a love of neighbor. and you were completely averse to sin, completely averse to harming your neighbor, and instead you were focused entirely on pleasing God and caring for your neighbor in relation to God. And so these are things that are very important to Wesian doctrine. Um, we see sanctification as pretty much the driving force of Christian life. Without sanctification, you don't have Wesleyanism. Um, this is very important and this is this is God. I mean, this is something that I think is is promised in scriptures and Wesley would agree. Um there are verses like that you believe Jesus that believe this is Jesus. It might be epistle but I believe Jesus said this and that's that um you know you need to have the uh you need to be per be made perfect as your father in heaven is perfect. So that's something where you you kind of understand that those are the communicable attributes uh of God you know like um justice, love, things that we can have that god also has and mercy. So these are the things we're perfected in these things. We come to grow in love and we come to basically practice them. Um we become many Jesuses. I believe this is the epistle at least um which is that you need that mind which was in Christ Jesus which is that mind directed towards love towards pleasing the father um everything like that. And so this this doctrine is we see it as plainly scriptural. Um but it's also essentially the completion of satiriology in your life. And that's why I think it's a good place to kind of near the end of the video at because it's it's sort of salvation here on earth. It's present salvation. Salvation is not some far-off thing. We can feel it here on earth. And that's what sanctification is. And um, of course, we would say that, you know, you're not sinless in sanctification. I mean, I think John, the Apostle John says that you're deceiving yourself if you call yourself sinless. So, it's more so being made perfect in love and sinning no more. It's kind of like when Jesus told the adulterer to go and sin no more.

[00:21:50]So, I mean, this is something that kind of drove the um the Wesley and revival and everything like that. And I think Wesley has a pretty good quote that speaks to the maturity kind of thing that we said earlier and this is from his sermon on Christian perfection. I can't remember the number. I should have provided the numbers for all these but anyway and this is quote so that how muchs soever any man has attained or in how high a degree soever he is perfect he hath still need to grow in grace and daily to advance in the knowledge and love of God his savior. So there is basically what we learn from this is that there is no completion of perfection. perfection. Of course, when you when you attain this being made perfect in love and you have this love of God and this love of neighbor that fulfills your life, you are experiencing salvation here on earth, but you're still growing in it always. You're still you're still always to be seeking the means of grace to both sustain your perfection and to continue to grow in it.

[00:22:38]So, this is something that's that's pretty fundamental. And um just to conclude, I think that it's important uh you know, I read a lot of Thomas Odin and he's a Methodist theologian and his one of his biggest things and he's a huge influence on me is kind of he was a leader of this movement called Paleo Orthodoxy. So he liked to go back to the consensus of the early church. So that that means councils. You can't just pull like a quote from Augustine and be like, "Well, I know that Augustine says that, you know, God didn't make the world without us, so he's not going to save us without us or whatever." Like, you know, that is a real quote, but that's not consensus. like that yeah the se the germs are in an individual church father but what you really are looking for and where the real doctrine at and the real orthodoxy is at is in the consensus and so I have a couple quotes from three different cannons of the second council of orange and the second council of orange was basically made to kind of kind of it was to speak against pelagianism but it was almost moderating the Austinian pelagian uh debate because Austinine was was a pretty bitter guy he was pretty pretty mean to the pelagians And so I think this is kind of toning down the harshness of his doctrines and he is where absolute double predestination comes from. So to proceed with the quote um this is canon six of the second council of orange. This speaks to the remember the three questions earlier. This is very important where methodism comes to the very edge of Calvinism. All right so canon six of the second council of orange. This is kind of a mouthful.

[00:23:59]If anyone says that God has mercy upon us, when apart from his grace we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but has not confessed that it is by the infusion and inspiration of the Holy Spirit within us, that we have the faith, the will, or the strength to do all these things as we ought, or if any man makes the assistance of grace, depend on the humility, or obedience of man, and does not agree that it is a great gift of grace itself, that we are obedient and humble, he contradicts the apostle. So basically what's being said here is again all of these good things that we can do it's we we ascribe all goodness to the grace of God. That's that's what this is speaking to that goes back directly to that question. Um this is again this is common ground between us and Calvinists. So you could say that there they have a bit of consensus here too. Um if I remember correctly though the second council of orange does speak against absolute double predestination. I don't think I I did yeah I didn't put any of those quotes in here though. Um anyway, continuing on, we have uh canon 18 of the second council of orange. And again, this speaks to the three questions.

[00:25:00]Remember those that grace is not preceded by merit. Recompenses due to good works if they are performed. But grace to which we have no claim precedes them to enable them to be done. So again, the no good works, no merit on our part, all of it is from God. This is this is the goes back to the the uh edge of Calvinism where we say that man can do no good apart from apart from God. So this is something that's pretty important. Uh and then finally canon 20 of the second council of orange says that a man can do no good without God.

[00:25:29]God does much that is good in in a man that the man does not do but a man does nothing good for which God is not responsible so as to let him do it.

[00:25:36]Again this speaks back to the three edges of Calvinism where we're coming very close and we we just continue to ascribe no good free will to man, no goodness to man at all, no merit. He can't do anything good. All of this, all four of these things, all of them preceded by the grace of God, preceded by the free gift of God, by the infusing and inspiration of the Holy Spirit to quote the I think that was the first one. Um, so I mean, we kind of see a consensus here in these ideas of total depravity and it's something that I know that I believe the Eastern Orthodox reject the uh the idea of total depravity in the way that that the West holds to it. Uh but this is this is something where you can find some pretty early consensus on this and I think that this speaks to uh to Methodist theology a little bit and Calvinists to an extent. Um and so this is this has basically been trying to understand Wesley and Armenian theology. So just to end it off and this is this is basically just a quick rundown. We are we are not predestined by eternal decree. Instead, predestination is just God fornowing how we're going to choose when initiated by pvenian grace. So, we're going to we're going to choose him, we'll say, under prevenient grace. God already knew that.

[00:26:43]And so, he predestined us based on that choice to heaven. It's still fundamentally our choice. Uh or well, he yeah, so it's still fundamentally our choice, but God knows what that choice will be. So, it's it's kind of similar to single predestination in the Lutheran sense. And I think that Wesley, I don't have this written down. This won't be on the screen, but Wesley even goes so far as to say, and this is a quote, and uh I'm not going to lie, I can't tell you the source to this quote because I have no idea where it came from. Um, and so, uh, essentially what he says here is that, uh, well, well, I do kind of know where it came from. It came from Thomas Odin, but I can't decipher the citations, but that's a secret between us. Anyway, he says, "With regard to unconditional election, I believe that God before the foundation of the world did unconditionally elect certain persons to do certain works as Paul to preach the gospel. That he has unconditionally elected some nations to receive peculiar privileges, the Jewish nation in particular, that he has unconditionally elected some nations to hear the gospel, that he has unconditionally elected some persons to many peculiar advantages, both with regard to temporal and spiritual things.

[00:27:47]And I do not deny, though I cannot prove that it is so, that he has unconditionally elected some persons thence eminently styled the elect, to eternal glory. But I cannot believe that all those who are not thus elected to glory must perish everlastingly, or that there is one soul on earth who has not nor ever had a possibility of escaping eternal damnation. So again, this speaks earlier to the fact that we do not believe in reprobation in the Calvinist sense. We believe that you are reprobated by your own choice. And again, this whole system, it preserves free will the whole way through.

[00:28:15]restored free will, of course, by the grace and free gift of God. And some things that we need to walk away with here are that faith is a gift from God.

[00:28:23]Justification is a gift from God. The grace drawing us to God is a gift from God. All of it goes back to God and God willing on us. And it all goes back to the son and his sacrifice on the cross.

[00:28:33]And I think that the verse that I keep bringing up, John 12:32, "And I will be lifted up from the earth and draw all peoples unto me is it that's so important. That's so important to Wesley and Armenian sotiology because not only do I think that that verse relates to prevenient grace in so far as he's drawing us to him to be saved but I think it relates to sanctification that he's drawing us towards that mind which is in Christ Jesus to quote Paul I I believe it's Paul might be Peter but I believe it's Paul and so you know he he's drawing us towards that and he's making us more perfect by love and so therefore I think we've come to a final understanding of Wesley and Armenian siology this was kind of everywhere I tried to do it spontaneously but this is going to be the style of the videos. I decided I do have a slideshow that gives it some structure, but ultimately um this this is going to be the the future structure. It's just me talking into a microphone. So, um I hope you guys enjoyed and just let me know in the comments if I missed anything or if you have any questions. I'll try my best to answer. Um but yeah, hopefully you walked away with a greater understanding of Wesley and Armenian sotiology.

[00:29:31]Hopefully, it's case has been made a little bit. Uh and I I think it goes very unspoken, so hopefully this helped you understand it. Uh God bless.